Ричард Дэвидсон - Пламя Яхве. Сексуальность в Библии

См. особенно Песнь о винограднике в Ис 5:1–6, которая поется женским голосом (= дочь Сиона) «моему возлюбленному» о его винограднике. Ср. Суд 21:16–24.

См., например, Иер 9:16–19 (СП 9:17–20); Иез 32:16.

Относительно образа «дочь Сиона» см., например, Ис 1:8; 10:32; 16:1; 37:22; 52:2; 62:11; Иер 4:31; 6:2, 23; Мих 1:13; 4:8, 10, 13; Соф 3: 14; Зах 2:14 (СП 2:10); 9:9. Относительно образа «дочери Иерусалима» см., например, Ис 37:22; Мих 4:8; Соф 9:9. Иеремия предпочитает фразу «дочь народа Моего» (Иер 4:11; 6:26; 8:11, 19, 21–22; 8:23, 9:6 (СП 9:1, 7); 14:17; Ср. Ис 22:4. Он также называет Иудею «неверной дочерью» (Иер 31:22; 49:4). См. также фразу «дева Израиль»: Иер 18:13; 31:4, 21; Ам 5:2. Конструкция «(девственная) дочь/дочери такого-то…» используется и применительно к другим городам и странам: Таршишу (Ис 23:10), Сидону (Ис 23:12), Вавилону (Ис 47:1, 5; Иер 50:42; 51:33; Зах 2:11 [СП 2:7]), Египту (Ис 46:11, 19, 24), Моаву (Ис 16:2; 48:18), Аммону (Иер 49:3), Содому (Иез 16:48, 53, 55), Самарии (Иез 16:46, 53, 55), Сирии (Иез 16:57), Филистии (Иез 16:57) и «народам» (Иез 32:16). См. подробнее Frymer-Kensky, “Zion, the Beloved Woman,” главу 15 в : In the Wake of the Goddesses , 168–198.

Trible, God and the Rhetoric of Sexuality , 48, 50.

Kathleen M.O’Connor, “Jeremiah,” WBC 176. Ср. обзор толкований в: Bauer, Gender in the Book of Jeremiah , 138–145.

См. Deborah F.Sawyer, “Gender-Play and Sacred Text: A Scene from Jeremiah,” JSOT 83 (1999): 99–111, которая отмечает многочисленные переклички между Иер 31:22 и Быт 1–3 и недалека от моей гипотезы (хотя и придерживается чуждого мне деконструктивистского подхода). См. также William L.Holladay, «Jeremiah xxxi 22b Reconsidered: “The Woman Encompasses the Man,”» VT 16 (1966): 236–239.

См. Trible, God and the Rhetoric of Sexuality , 166–199. Многие последующие идеи я почерпнул у Трибл, хотя и не согласен с ее негативной оценкой патриархального общества. Среди других полезных анализов высокой роли женщин (и даже гиноцентрического ракурса) в Книге Руфь см., напр: Richard Bauckham, Is the Bible Male? The Book of Ruth and Biblical Narrative (Cambridge, Eng.: Grove Books, 1996); idem, “The Book of Ruth and the Possibility of a Feminist Canonical Hermeneutic,” Bibint 5 (1997): 29–45; Charles P.Baylis, “Naomi in the Book of Ruth in Light of the Mosaic Covenant,” BSac 161 (2004): 413–431; James Black, “Ruth in the Dark: Folktale, Law, and Creative Ambiguity in the Old Testament,” LT 5 (1991): 20–36; Darr, Far More Precious Than Jewels , 55–84; Fokkelien van Dijk-Hemmes, “Ruth: A Product of Women’s Culture?” in A Feminist Companion to Ruth (ed. Athalya Brenner; FCB 3; Sheffield, Eng.: Sheffield Academic Press, 1993), 134–139; Irmtraud Fischer, «The Book of Ruth: A “Feminist” Commentary to the Torah?» in Ruth and Esther (ed. Athalya Brenner; FCB 23; Sheffield, Eng.: Sheffield Academic Press, 1999), 24–49; Frymer-Kensky, Reading the Women of the Bible , 238–256; J.Randolph Jaeggli, “Ruth – the Ideal Woman,” BV 35, no. 2 (2001): 5–10; Judith A.Kates&Gail Twersky Reimer, eds., Reading Ruth: Contemporary Women Reclaim a Sacred Story (New York: Ballantine, 1994); LaCocque, The Feminine Unconventional , 84–116; Jacqueline E.Lapsley, “Seeing the Older Woman: Naomi in High Definition,” in Engaging the Bible in a Gendered World: An Introduction to Feminist Biblical Interpretation in Honor of Katharine Doob Sakenfeld (ed. Linda Day&Carolyn Pressler; Louisville: Westminster John Knox, 2006), 102–113; idem, Whispering the Word , 89–108; Amy-Jill Levine, “Ruth,” WBC 78–84; Carol Meyers, “Returning Home: Ruth 1:8 and the Gendering of the Book of Ruth,” in A Feminist Companion to Ruth (ed. Athalya Brenner; FCB 3; Sheffield, Eng.: Sheffield Academic Press, 1993), 85–114; Mary E.Mills, Biblical Morality: Moral Perspectives in Old Testament Narratives (Heythrop Studies in Contemporary Philosophy, Religion&Theology; Burlington, Vt.: Ashgate, 2001), 97–116; Alicia Ostriker, “The Book of Ruth and the Love of the Land,” Bibint 10 (2002): 343–359; Phipps, Assertive Biblical Women , 47–67; Christiane Rösener, «“Your People Shall Be My People, and Your God My God”: The Shared Life of Ruth and Naomi as a Model for Women Transgressing Intercultural Boundaries,» in Transgressors: Toward a Feminist Biblical Theology (ed. Claudia Janssen, Ute Ochtendung&Beate Wehn; Collegeville, Minn.: Liturgical Press, 2002), 1–8; Sakenfeld, Just Wives? 27–48; Kristin Moen Saxegaard, «“More Than Seven Sons”: Ruth as Example of the Good Son,» SJOT 15, no. 2 (2001): 257–275; Aldina da Silva, “Ruth, plaidoyer en faveur de la femme,” SR 27 (1998): 252–257; Norm Wakefield&Jody Brolsma, Men Are from Israel, Women Are from Moab: Insights about the Sexes from the Book of Ruth (Downers Grove, Ill.: InterVarsity, 2000); Claus Westermann, “Structure and Intention of the Book of Ruth,” WW 19 (1999): 285–302; Johanna W.H.Van Wijk-Bos, Ruth and Esther: Women in Alien Lands (Nashville: Abingdon, 2001), 11–63.

Trible, God and the Rhetoric of Sexuality , 178.

У Фиппса здесь игра слов: англ . ruthless era. См. Phipps, Assertive Biblical Women , 48.

Trible, God and the Rhetoric of Sexuality , 173.

Westermann, “Structure and Intention,” 302.

См. da Silva, “Ruth, plaidoyer,” 252–257.

Black, “Ruth in the Dark,” 35

Phipps, Assertive Biblical Women , 67.

Об Есфири (и Вашти) см. особенно: Mieke Bal, “Lots of Writing,” Semeia 54 (1991): 77–102; Timothy K.Beal, The Book of Hiding: Gender, Ethnicity, Annihilation, and Esther (London: Routledge, 1997); Michael Beckett, Gospel in Esther (Carlisle, Eng.: Paternoster, 2002); Adele Berlin, Esther: The Traditional Hebrew Text with the New JPS Translation (JPS Bible Commentary; Philadelphia: Jewish Publication Society, 2001), liv-lix; Berquist, Reclaiming Her Story, 154–166; Leila Leah Bronner, “Esther Revisited: An Aggadic Approach,” in A Feminist Companion to Esther, Judith, and Susanna (ed. Athalya Brenner; FCB 7; Sheffield, Eng.: Sheffield Academic Press, 1995), 176–197; idem, “Reclaiming Esther: From Sex Object to Sage,” JBQ 26, no. 1 (1998): 3–10; Klara Butting, “Esther: A New Interpretation of the Joseph Story in the Fight against Anti-Semitism and Sexism,” in Ruth and Esther (ed. Athalya Brenner; FCB 23; Sheffield, Eng.: Sheffield Academic Press, 1999), 239–248; Claudia V.Camp, “The Three Faces of Esther: Traditional Woman, Royal Diplomat, Authenticator of Tradition,” Academy: Journal of Lutherans in Professions 38 (1982): 20–25; John F.Craghan, “Esther: A Fully Liberated Woman,” TBT 24 (1986): 6–11; Linda Day, Three Faces of a Queen: Characterization in the Books of Esther (JSOTSup 186; Sheffield, Eng.: Sheffield Academic Press, 1995); Michael V.Fox, Character and Ideology in the Book of Esther (Columbia: University of South Carolina Press, 1991); idem, “Three Esthers,” in The Book of Esther in Modern Research (ed. Sidnie White Crawford&Leonard J.Greenspoon; London: T&T Clark, 2003), 50–60; Zefira Gitay, “Esther and the Queen’s Throne,” in A Feminist Companion to Esther, Judith, and Susanna (ed. Athalya Brenner; FCB 7; Sheffield, Eng.: Sheffield Academic Press, 1995), 136–148; Lee W.Humphreys, “A Life-style for Diaspora: A Study of the Tales of Esther and Daniel,” JBL 93 (1973): 211–223; LaCocque, The Feminine Unconventional , 49–83; Larry Lichtenwalter, Behind the Seen: God’s Hand in Esther’s Life… and Yours (Hagerstown, Md.: Review and Herald, 2001); Rivkah Lubitch, “A Feminist’s Look at Esther,” Judaism 42 (1993): 438–446; Susan Niditch, “Esther: Folklore, Wisdom, Feminism, and Authority,” in A Feminist Companion to Esther, Judith, and Susanna (ed. Athalya Brenner; FCB 7; Sheffield, Eng.: Sheffield Academic Press, 1995), 26–46; idem, “Short Stories: The Book of Esther and the Theme of Women as a Civilizing Force,” in Old Testament Interpretation Past, Present, and Future: Essays in Honor of Gene M. Tucker (ed. James Luther Mays, David L.Petersen&Kent Harold Richards; Nashville: Abingdon, 1995), 195–209; idem, Underdogs and Tricksters: A Prelude to Biblical Folklore (San Francisco: Harper&Row, 1987), 126–145; Sakenfeld, Just Wives? 49–67; Marie-Theres Wacker, “Tödliche Gewalt des Judenhasses – mit tödlicher Gewalt gegen Judenhass? Hermeneutische Überlegungen zu Est 9,” in Das Manna fällt auch heute noch. Beiträge zur Geschichte und Theologie des Alten, Ersten Testaments. Festschrift fur Erich Zenger (ed. Frank-Lothar Hossfeld&Ludger Schwienhorst-Schönberger; Herders biblische Studien 44; Freiburg: Herder, 2004), 609–637; Sidnie Ann White, “Esther: A Feminine Model for Jewish Diaspora,” in Gender and Difference in Ancient Israel (ed. Peggy L.Day; Minneapolis: Fortress, 1989), 161–177; idem (сейчас Sidnie White Crawford), “Esther and Judith: Contrasts in Character,” in The Book of Esther in Modern Research (ed. Sidnie White Crawford&Leonard J.Greenspoon; London: T&T Clark, 2003), 61–76; Bea Wyler, “Esther: The Incomplete Emancipation of a Queen,” in A Feminist Companion to Esther, Judith, and Susanna (ed. Athalya Brenner; FCB 7; Sheffield, Eng.: Sheffield Academic Press, 1995), 111–135.

Fox, Character and Ideology , 210. Фокс (сс. 205–211) опровергает феминистские выкладки Эстер Фукс, А. Лэффи и других, которые усматривают в Книге Есфири лишь «стереотип женщины в библейском мире», «полностью потакающей патриархальности». Здесь я делаю упор на позитивную оценку Есфири, но Есфирь не лишена недостатков. Далее в главе 7, где мы поговорим о ее экзогамном браке с Артаксерксом, станет ясно, что она недостаточно принципиально следовала библейским принципам.